AND THE LORD HAD BLESSED ABRAHAM IN ALL THINGS. With length of days, wealth, honor and sons, these being all the things that men desire to have. If the interpretation that Abraham had a daughter named Bakkol¹ (in all things). According to the Talmud ba-kol is a proper noun. Cf. Baba Batra 16b, “He (Abraham) had a daughter named Bakkol.” were correct, then Scripture should have read: and the Lord blessed Abraham “with” Bakkol.² is a proper noun then the preposition “with” is missing. Rather than reading ba-kol, the verse should have read, be-vakkol (with Bakkol).

footnotes: ¹ Our verse reads, and the Lord had blessed Abraham ba-kol ² If ba-kol

PUT, I PRAY THEE, THY HAND UNDER MY THIGH. Some say that my thigh alludes to Abraham’s circumcised member.³ 38b and Rashi. However, if this were the case, then Abraham should have made him swear by the covenant of circumcision, and not by the Lord.⁴ I believe that it was customary in those days for a person to place his hand under the thigh of his master, its meaning being, “If you are subject to my authority, place your hand under my thigh.” The lord then sat on his servant’s hand. By doing so the servant, as it were, said to the master, “My hand is under your authority to do your will.” This custom is still followed in India.

footnotes: ³ One who takes an oath must take hold of a holy object. The circumcised member is such an object. Cf. Shebuot ⁴ One swears by the holy object that one is holding.

[THE GOD OF HEAVEN AND THE GOD OF THE EARTH.] God is so described in our verse because it is ordained in heaven who here on earth will be united in matrimony. This thing is a secret.⁵

footnotes: ⁵ It is one of the secrets of creation (Krinsky). Or the one so ordained is a secret and man must pray that God send him his destined one. Abraham noted this so that his servant would take with utmost seriousness the task laid upon him (Weiser).

OF THE CANAANITES. This includes all of the eleven Canaanite peoples.

BUT THOU SHALT GO UNTO MY COUNTRY. To Haran where he had once dwelt.⁶

footnotes: ⁶ See I.E.’s comments on Gen. 12:1.

AND TO MY KINDRED. Ur of the Chaldees.⁷

footnotes: ⁷ Cf. Gen. 11:31 and I.E.’s comments on Gen. 11:26.

PERADVENTURE. Ulai (peradventure) has many meanings in Scripture.⁸ If so (ulai) be it yield, strangers shall swallow it up (Hos. 8:7), is similar.

footnotes: ⁸ In our verse it means, and if (Weiser). It has a similar meaning in Hos. 8:7.

The heh of he-hashev (must I needs bring back) is vocalized with a segol⁹ interrogative (heh ha-she’elah) is generally vocalized with a chataf pattach, a furtive pattach. Before heh, alef, chet, ayin it is vocalzed with a pattach. However, here in he-hashev it is vocalized with a segol, hence I.E.’s comment. because the heh ¹⁰ vocalized with a long kamatz, the heh interrrogative is vocalized with a segol, hence the vocalization he-hashev. of the hifil which follows it is vocalized with a kamatz.¹¹ comes from the root shin, vav, bet. The heh of hashev is the sign of the hifil. If the first heh of he-hashev were vocalized with a pattach, it would be difficult to pronounce both hehs in succession.¹² preceding heh, alef, chet, ayin vocalized with a long kamatz were to be vocalized with a pattach, it would be hard to pronounce both hehs in succession. Therefore it is vocalized with a segol.

footnotes: ⁹ The heh ¹⁰ The point is that before the letters heh, alef, chet, ayin ¹¹ Hashev ¹² That is, if the heh

[BEWARE.] When the word hishamer (beware) is penultimately accented it is related to the word shemirah (watching, guarding).¹³ is penultimately accented it means be on guard, beware. This is the usual meaning of hishamer in Scripture. Cf. Deut. 8:11. However, when it is ultimately accented it is related to the word shemarim (lees).¹⁴ is accented on the last syllable. Compare, hishamer (keep calm) in Keep calm (hishamer), and be quiet (Is. 7:4), which has the same basic meaning as shemarav (his lees) in And he hath settled on his lees (shemarav) (Jer. 48:11).

footnotes: ¹³ Thus when hishamer ¹⁴ In this case it means keep calm. Krinsky points out that Is. 7:4 is the only place in Scripture where hishamer

HE WILL SEND HIS ANGEL BEFORE THEE. This is a prayer. If it were a prophecy Abraham would not have said, And if the woman be not willing to follow thee (v. 8).¹⁵

footnotes: ¹⁵ There would have been no need to make contingent plans if God had told Abraham that he would appoint a girl for Isaac from his kindred and country.

THOU SHALT NOT BRING MY SON BACK THITHER. He must remain in the land of Israel. Abraham said, thou shalt not bring my son back ¹⁶ ? One cannot bring back what was never there. Abraham should have said: thou shalt not bring my son thither. because he (Abraham) was the root.¹⁷ (Deut. 6:21). If our ancestors were there it is as if their children were there (Krinsky).

footnotes: ¹⁶ Isaac never dwelt in the place where the servant was being sent. How, then, could Abraham say, thou shalt not bring my son back thither ¹⁷ And Isaac, as it were, was the tree. If Abraham was the root, then it is as if Isaac were there. Thus on Seder night we read, We were Pharaoh’s bondmen in Egypt

AND HE MADE THE CAMELS TO KNEEL DOWN. He made them kneel upon their knees.¹⁸ (and he made kneel) is a denominative of berekh (knee) (Weiser).

footnotes: ¹⁸ Va-yavrekh

SEND ME, I PRAY THEE. Its meaning is, prepare for me what I desire.¹⁹ Because the Lord thy God sent me (Gen. 27:20) is similar.²⁰

footnotes: ¹⁹ The object (what I desire) is missing and must be supplied by the reader (Weiser). ²⁰ Here, also, the object is missing and is to be supplied by the reader.

SHE THAT THOU HAST APPOINTED. The servant relied on the efficacy of the prophet’s²¹ prayer.²² implies that God had already chosen a bride for Isaac. How did the servant know this? I.E. suggests that the servant believed that God had accepted Abraham’s prayer (Krinsky). Or I.E.’s point is that the servant did not set up a test to see if the Lord set aside a damsel for Isaac. He trusted that God had because he relied on Abraham’s prayer (Filwarg). Throughout this section I.E. refers to the servant as “the servant.” He apparently was uncertain as to whether to identify him with Eliezer, as the Midrash and other medieval commentators did. He was certain that God accepted it and sent an angel, the latter being God’s very own messenger, to help him by appointing a damsel in a dream.²³ The servant reasoned that there was no family as charitable as his master’s.²⁴ would most probably be of Abraham’s family (Krinsky). Many are perplexed ²⁵ 4a. because they say that the servant expressed his request improperly.²⁶ 4a)? I, however, do not see anything wrong in what he said, for had it been another damsel, one not of Abraham’s family, who offered to give him drink and water his camels, he would have left her and nothing would have been lost, for the verse and said; Whose daughter art thou means he had previously said, before he gave the ring and bracelets to Rebekah, whose daughter art thou ?²⁷ ? This implies that he took Rebekah for Isaac before he knew who she was. This contradicts what I.E. has just said, hence his interpretation. Scripture similarly states, And I asked her, and said: Whose daughter art thou? And she said: The daughter of Bethuel…And I put the ring upon her nose, and the bracelets upon her hands (v. 47). The sum of the matter is the servant prayed that God would appoint for Isaac a young lady from the family of his master, the sign of God’s choice being that the damsel would act graciously as a woman of noble character should.²⁸). God heard his prayer. However, the case of Jonathan is totally different.²⁹ (I Sam. 14:9, 10).

footnotes: ²¹ Abraham. ²² Thou hast appointed ²³ I.E.’s comment is vague. Weiser suggests that an angel appeared to Rebekah and directed (appointed) her to go out to the well. According to Krinsky the angel appeared to Rebekah’s family in a dream and told them to appoint a damsel for Isaac. ²⁴ Hence a girl saying, Drink, and I will give thy camels drink also ²⁵ Taanit ²⁶ In other words they claim that the servant selected an improper omen as proof of God’s choice. “What would the servant have done if a lame or a blind girl would have offered to give him and his flocks water? What would he have done if she was not of Abraham’s family and kindred” (Taanit ²⁷ Verses 22 and 23 state that the servant first gave Rebekah a golden ring and two bracelets and then said, Whose daughter art thou ²⁸ Cf. Cant. 7:2 (bat nadiv ²⁹ I.E.’s point is that the servant did not really set up a test to determine God’s will. He merely offered a prayer that God send him what he was looking for. His choice was not dependent on what the girl would do. If she acted in a certain way then he would investigate further. However, Jonathan set up a test. If such and such would happen he would act thus; if it did not, he would act differently. Jonathan’s test related to his attacking the Philistines. Jonathan said, If they say thus unto us: Tarry until we come unto you; then we will stand still in our place, and will not go up unto them. But if they say thus: Come up unto us; then we will go up; for the Lord hath delivered them unto our hand; and this shall be the sign unto us

NEITHER HAD ANY MAN KNOWN HER. It is extremely unlikely that Scripture speaks of abnormal intercourse.³⁰ The verse rather refers to a certain intercourse method wherein it is possible to sleep with a virgin and even to impregnate her without deflowering her. However, it is unseemly to describe how this can be done.

footnotes: ³⁰ Cf. Rashi’s comment on this verse.

AND THE MAN LOOKED STEADFASTLY ON HER. Mishta’eh (looked steadfastly) means the same as mishtomem ³¹ and mishtomem come from roots meaning wasted and themselves mean astonished, perplexed or awe-struck. (astonished, awe-struck). It comes from the same root as sha’u and tisha’eh (waste) in Until cities be waste (sha’u) (Is. 6:11),³² and sha’u come from the root shin, alef, heh. and And the land become utterly waste (tisha’eh shemamah) (Is. 6:11).

footnotes: ³¹ Both mishta’eh ³² Mishta’eh tisha’eh

The meaning of lah (on her) is because of her.³³ usually means to her. However, it cannot be so translated in our verse. The servant was not astonished to her; he was astonished because of her. Then Daniel…was appalled (eshtomam) for a while (Dan. 4:16) is similar.³⁴) from a root meaning waste (shin, mem, mem) is used to describe one who is awe-struck or astonished. See note 31. The tav of mishta’eh is not part of the root of the word but is the sign of the hitpa’el conjugation. It is like the tav of nitra’eh ³⁵ is resh, alef, heh. The tav of nitra’eh is the tav of the hitpa’el. in let us look (nitra’eh) one another in the face (II Kings 14:8). Mishta’eh definitely does not come from the root shin, tav, heh (drink).³⁶. See Krinsky. According to this interpretation the man acted as if he was drinking, but he was really looking at Rebekah (Cherez).

footnotes: ³³ The word lah ³⁴ Daniel was perplexed or astonished. In this verse, too, a word (eshtomem ³⁵ The root of nitra’eh ³⁶ Some versions of Onkelos read, and the man was drinking

A GOLDEN RING. Nezem (ring) can refer either to a nose ring³⁷ or to an earring.³⁸ The one worn on the nose is attached by a string which is tied around the forehead.³⁹

footnotes: ³⁷ See verse 47. ³⁸ See Gen. 35:4. ³⁹ Krinsky suggests that I.E. was not aware of the fact that nose rings are inserted in the pierced nostril.

HALF A SHEKEL. Beka means half a shekel. It comes from the same root as nivka (was cleft).⁴⁰ is thus a split shekel, i.e., half a shekel.

footnotes: ⁴⁰ See Gen. 7:11. A beka

AND TWO BRACELETS. Tzemidim (bracelets) comes from the same root as tzamid (cover of a vessel) in covering (tzamid) close-bound (Num. 19:15).⁴¹ means a pair. Cf. a couple of asses (tzemed chamorim) (Jud. 19:10). According to I.E. a tzamid (Num. 19:15) is a cover made up of two parts. Cf. I.E.’s comments on Num. 19:15. Hence a tzemed is a bracelet made of two parts. A bracelet is called a tzamid because each bracelet worn on the hand is made up of two parts.⁴² The form of this ornament is well known.

footnotes: ⁴¹ Tzemed ⁴² For a different interpretation see Filwarg.

TO LODGE IN. La-lin (to lodge in) is in the hifil. If it were a kal it would read la-lun.

AND PROVENDER. Mispo (provender) is a general term for cattle feed. The Bible could have used barley in its place.⁴³ 14a.

footnotes: ⁴³ Barley was used as animal feed. See I Kings 5:8 and Sotah

AND THERE WAS SET. Va-yusam (and there was set) is in the hofal. It is like va-yushav (brought) in And Moses and Aaron were brought (va-yushav) (Ex. 10:8).⁴⁴ is a hofal.

footnotes: ⁴⁴ Va-yushav

Some say that the statement I am Abraham’s servant is connected to I will not eat, the meaning of the verse being: I am Abraham’s servant and there are certain foods which we are prohibited from eating. However, I believe that the meaning of the servant’s words are self-evident.⁴⁵

footnotes: ⁴⁵ Since God sent him good speed he did not want to eat till he had completed his task (Krinsky). It is proper to take care of one’s obligations first and then to eat (Weiser).

THEN SHALT THOU BE CLEAR FROM MY OATH. The servant did not say, from my shevu’ah (oath).⁴⁶. However, in verse 8, Scripture employs the term shevu’ah. Alah is an oath which has a curse attached to it. Cf. Num. 5:21. The servant thus emphasized that the oath he took had a curse attached to it; i.e., a curse would fall upon him if he violated the oath (Weiser). What he meant was, “I fear my master and his curse.”

footnotes: ⁴⁶ He said, from my alah

KINDLY. Chesed (kindly) denotes an act which one is not obligated to perform.

AND TRULY. Emet (truly) denotes keeping the promise to deal kindly. The word emet comes from the same root as emunah (steadfastness).⁴⁷. The tav of emet is the sign of the feminine.⁴⁸ is alef, mem, nun, where does the tav come from? I.E. points out that it is the sign of the feminine. The word should read amenet. However, the nun of the root is dropped (Krinsky).

footnotes: ⁴⁷ The root being alef, mem, nun ⁴⁸ If the root of emet

AS THE LORD HATH SPOKEN. As the Lord hath decreed. By the word of the Lord were the heavens made (Ps. 33:6)⁴⁹. I.E. renders this verse: By the decree of the Lord were the heavens made. is similar. On the other hand, it may mean: as the Lord hath appointed in a dream.⁵⁰

footnotes: ⁴⁹ In Hebrew bi-devar adonai ⁵⁰ See I.E.’s comment on verse 14 and the notes thereto.

PRECIOUS THINGS. Migdanot (precious things) comes from the same root as megadim ⁵¹. In this case the nun of migdanot is not a root letter. (precious) (Cant. 4:13).⁵² (magadim). He thus gave them precious or sweet fruits. On the other hand, it may mean expensive garments. In the latter case the nun of migdanot is part of its root,⁵³. In this case the mem is not a root letter and the word is a hapax legomenon (Filwarg). and the word migdanot follows the paradigm of mitpachot (cloaks).⁵⁴ is not a root letter but is the mem of the paradigm.

footnotes: ⁵¹ From the root mem, gimel, dalet ⁵² Cant 4:13 reads, precious fruits ⁵³ Its root being gimel, dalet, nun ⁵⁴ Is. 3:22. Here, too, the mem

AND HER BROTHER AND HER MOTHER SAID. They received the gifts and Bethuel was silent.⁵⁵ 60:12, and Rashi. It is possible that Laban was wiser and more respected than his father, for we find, Then Laban and Bethuel answered (v. 50).⁵⁶

footnotes: ⁵⁵ I.E. disagrees with the Midrash, which states that an angel slew Bethuel for trying to prevent the marriage. Cf. Bereshit Rabbah ⁵⁶ Since Laban is mentioned before Bethuel we may surmise that he was more respected than Bethuel, or else he would not have dared to speak before his father.

AND HER NURSE. In former days.⁵⁷, Chap. I.

footnotes: ⁵⁷ Rebekah, being of marriageable age, had no need for a nurse. I.E. disagrees with the Midrashic statement that Rebekah was three years old at that time. See Seder Olam

AND THEY RODE UPON THE CAMELS. That the servant brought with him.

AND WENT HIS WAY. Va-yelakh (and went his way) is vocalized with a pattach rather than a kamatz even though it closes a verse,⁵⁸ usually changes to a kamatz at the end of a verse. We would thus expect va-yelakh to be vocalized with a kamatz. the reason for this being that this word is normally vocalized with a segol, and a vowel cannot go up two steps.⁵⁹ is usually written with a segol (ya-yelekh). However, since here it closes a verse, the segol changes to a pattach. It cannot change to a kamatz because it would then be going up two steps, that is, from a segol to a kamatz, skipping the step of pattach. The normal sequence of the vowels followed by I.E. is segol pattach, kamatz. The same principle applies to the word va-yomar (and he said).⁶⁰ (and he said) is vocalized va-yomar with a pattach and not a kamatz, at the close of a verse.

footnotes: ⁵⁸ A pattach ⁵⁹ And he went ⁶⁰ Va-yomer

The meaning of And the servant took Rebekah, and went his way is that he took Rebekah under his personal care until Isaac came up toward them and did not experience any hardship in caring for her.⁶¹

footnotes: ⁶¹ The servant did not assign any of the people with him to take care of Rebekah. He did so himself and did not consider it a burden, so devoted was he (Weiser).

AND ISAAC CAME FROM THE WAY OF BEER-LAHAI-ROI. Beer-lahai-roi has two names.⁶². If the Bible meant Isaac came from Beer-lahai-roi it should have read, ba mi-be’er-la-chai-ro’i. The word mi-bo thus presents a problem. This interpretation suggests that the verse be translated: Isaac came from Bo-beer-lahai-roi, the latter being a combination of both names (Cherez). Others say that ba mi-bo (came from the way) means came from the inside of.⁶³ means from inside. They explain our verse to mean that Isaac came from inside (mi-bo) of Beer-lahai roi. The latter was a town in which the well by that name was located. The town took the name of the well. Isaac had some business in this town and was leaving it when he met Rebekah (Weiser). They similarly explain the word mi-bo in Every house is shut up, that none may come in (mi-bo) (Is. 24:10). However, I believe that mi-bo is an infinitive⁶⁴ (come) plus the prepositional mem. Thus mi-bo means from the way. and ba mi-bo be’er-la-chai-ro’i means came from the way leading to Beer-lahai-roi.⁶⁵

footnotes: ⁶² Bo and Beer-lahai-roi. The Hebrew reads, ba mi-bo be’er-la-chai ro’i ⁶³ I.e., mi-bo ⁶⁴ That is, it consists of the infinitive bo ⁶⁵ That is, Isaac was returning from a visit to Be’er-lahai-roi.

FOR HE DWELT IN THE LAND OF THE SOUTH. For at the time he dwelt there (in the Negev). The latter is in the southern part of the land of Israel.⁶⁶

footnotes: ⁶⁶ Isaac lived in the Negev. He happened to be coming from Beer-lahai-roi on that day (Weiser).

AND ISAAC WENT OUT TO MEDITATE. The word la-su’ach (to meditate) means to walk among the trees.⁶⁷ (shrub of the field).

footnotes: ⁶⁷ See Gen. 2:5, si’ach ha-sadeh

AT THE EVENTIDE. Close to sunset. The opposite of li-fenot erev (at the eventide) is lifnot boker (before the dawning of the day). I will give a full explanation of these terms in the Torah portion Ki Tetze.⁶⁸ means before evening.

footnotes: ⁶⁸ Deut. 21:10 - 25:19. Cf. I.E.’s comment on Deut. 23:12, where he notes li-fenot erev

[SHE ALIGHTED FROM THE CAMEL.] Of her own free will.⁶⁹ (she fell). Krinsky explains that I.E. translates she fell as she willingly fell from the camel. Weiser explains that she came off the camel in order to bow; that is, she alighted. Compare, he fell upon his face (Num. 16:4). What is reported in the following verse took place before, for the meaning of va-tomer el ha-eved is: And she had said unto the servant.⁷⁰

footnotes: ⁶⁹ The Hebrew reads va-tippol ⁷⁰ The sequence of events was as follows: And Rebekah lifted up her eyes and saw Isaac (v. 64) and she said unto the servant, “What man is this that walketh in the field to meet us?” And the servant said, “It is my master.” And she took her veil and covered herself (v. 65). And she alighted from the camel (v. 64) (Cherez).

AND COVERED HERSELF. Va-titkas (and covered herself) is in the hitpa’el. The first tav is the sign of the third person feminine, and the second tav, the tav of the hitpa’el.

INTO HIS MOTHER SARAH’S TENT. This is short for the tent, tent of Sarah his mother.⁷¹. Now a word with the emphatic heh cannot be in the construct Hence the verse literally reads: the tent Sarah his mother. I.E. maintains that an additional word, tent, has to be added to the text. The text should be read as if written, the tent, tent of Sarah his mother. More literally, the tent, Sarah his mother’s tent. Even the prophecy of Oded the prophet (II Chron. 15:8)⁷² (even the prophecy, Oded the prophet). I.E. suggests, for the reasons given in note 67, that the word nevu’at (prophecy of) is to be supplied by the reader. The verse should thus be read: the prophecy, Oded the prophet’s prophecy, more literally, even the prophecy, prophecy of Oded the prophet. and Thy throne given of God (Ps. 45:7)⁷³ cannot be in the construct. The verse literally reads: Thy throne, God. I.E. suggests the word kisseh be inserted after thy throne. The verse is to be explained: Thy throne, God’s throne, more literally, Thy throne, throne of God. are similar.

footnotes: ⁷¹ The Hebrew reads ha-ohelah Sarah immo ⁷² The text literally reads: ve-ha-nevu’ah Oded ha-navi ⁷³ A word ending in the suffix kha